請觀音經疏闡義鈔 4.26

4.26

Regarding "the methods of counteracting also each have three": since the illness of anger has three kinds, its counteragents are also three. First, to counteract irrational anger, one should have them cultivate loving-kindness focused on sentient beings. That is, regarding close, neutral, and hostile, each is divided into three, together forming nine grades, contemplating them all to make them attain bliss. Grasping the mark of others' bliss can give rise to loving thoughts, which destroys the mind of anger, annoyance, resentment, and harm toward sentient beings. Second, to counteract reasonable anger, one should teach cultivating loving-kindness focused on dharmas. That is, contemplating the five skandhas as empty and provisional, not seeing any sentient beings, how could there be matters of right and wrong? One merely focuses on the joy of the Dharma within all feelings to bestow upon others; with loving-kindness and affectionate thoughts, one should not inflict vexation. Right and wrong having been dissolved, the mind of anger naturally ceases. Third, to counteract anger caused by dispute among all dharmas, one should teach cultivating unconditioned loving-kindness. When practicing this loving-kindness, the path of words is cut off, the place of mental activity ceases, and one does not recollect or think of any dharma. If there is no recollection or thought, on what basis would disputes arise to produce a mind of anger? Great loving-kindness is impartial, universally bestowing the joy of original purity. To counteract the three kinds of greed: the nine contemplations of decay counteract the internal; the eight liberations counteract internal and external; the great impurity contemplation counteracts omnipresence. To counteract the three kinds of delusion: the twelve links of conditioned arising across the three periods of time counteract annihilation and permanence; those across two periods of time counteract positing existence and nonexistence; those within a single mind-moment counteract worldly primary nature. To counteract the three kinds of karma obstacles: mindfulness of the response Buddha, meaning the mind focusing on the thirty-two marks and so forth, counteracts the obstacle of sunken darkness and obstruction; mindfulness of the reward Buddha, meaning the mind focusing on the powers, fearlessnesses, and so forth, counteracts the obstacle of thinking evil thoughts; mindfulness of the Dharma Buddha, in terms of the mind focusing on the empty tranquility of the dharmatā, counteracts the obstacle of harassment by sensory realms. Counteragents and illnesses paired against each other make thirty kinds, fully explained in the fourth fascicle of the Chanmen under internal expedients; therefore it says, "fully as in the Chanmen". The notes all saying "and so forth" point to that text.